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We come to the same result by examining the sense of pain. We
say there is pain in the finger: the trouble is doubtless in the
finger, but our opponents must admit that the sensation of the
pain is in the centre of consciousness. The suffering member is
one thing, the sense of suffering is another: how does this
happen?
By transmission, they will say: the psychic pneuma [= the
semi-material principle of life] stationed at the finger suffers
first; and stage by stage the trouble is passed on until at last
it reaches the centre of consciousness.
But on this theory, there must be a sensation in the spot first
suffering pain, and another sensation at a second point of the
line of transmission, another in the third and so on; many
sensations, in fact an unlimited series, to deal with one pain;
and at the last moment the centre of consciousness has the
sensation of all these sensations and of its own sensation to
boot. Or to be exact, these serial sensations will not be of the
pain in the finger: the sensation next in succession to the
suffering finger will be of pain at the joint, a third will tell
of a pain still higher up: there will be a series of separate
pains: The centre of consciousness will not feel the pain seated
at the finger, but only that impinging upon itself: it will know
this alone, ignore the rest and so have no notion that the finger
is in pain.
Thus: Transmission would not give sensation of the actual
condition at the affected spot: it is not in the nature of body
that where one part suffers there should be knowledge in another
part; for body is a magnitude, and the parts of every magnitude
are distinct parts; therefore we need, as the sentient, something
of a nature to be identical to itself at any and every spot; this
property can belong only to some other form of being than body.
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